PLAIN REASONSFORPRESBYTERIANS
DISSENTINGFROM THEREVOLUTION
CHURCH OF SCOTLAND,(A Short Article holding forth the Principles of the Book by the Same
Name.)

Excerpted from:

THECONTENDING
WITNESS.VOL. I.
APRIL, 1841.
NO. 1.

The following paper contains the sentiments of
our reforming and covenanted forefathers: and as it possesses much merit
in point of faithfulness; is evidently founded upon the word of God, and
of great and permanent utility in the church of Christ: so its importance
and general applicability in our circumstances, will justify its publication
and recommend it to the serious attention and examination of the conscientious
reader.

Here warrantable causes of ecclesiastical separation
are clearly stated, and justly styled "plain reasons of dissent,"
&c. The first six reasons will be judged warrantable by those of the
presbyterian persuasion in general; and the third and last are but too
plainly applicable at the present juncture. The fifteen which follow are
some of the reasons why Covenanters could not join in ecclesiastical fellowship
with the established presbyterian church of Scotland. In so far as these
are applicable to any other ecclesiastical body, they {12} are proportionally
warrantable causes of separation, by every intelligent and conscientious
member. Our covenant fathers judged that "several of these, conjunctly,
are decidedly valid grounds of separation."

Although the Reformed Presbytery might fairly apply most
of these "reasons," as so many charges against the two Reformed [Presbyterian]
Synods, so called; as fully warranting recent separations from them;yet
at present the reader is referred specially to the fifth, ninth, tenth,
twelfth, thirteenth, fourteenth, and fifteenth; as being peculiarly applicable.

The seven "conclusions" which are added, will be found
very helpful to covenanters, in contending for the "present truth." The
first clause of the fourth "conclusion," and the latter part of the sixth,
are recommended to the readers attention.

In the present broken condition of the professing witnesses
for a covenanted work of Reformation, both in England and America, these
"ancient landmarks, which the fathers have set," will serve as indexes
to direct in the "good old paths."

PLAIN REASONS
FOR PRESBYTERIANS
DISSENTINGFROM THEREVOLUTION
CHURCH OF SCOTLAND.

In looking over a paper entitled "Hints on a Testimony
for truth," I was sorry to learn that, indulging in the pleasing slumbers
of the age, the Ministry, even of the Reformed Presbyterian Church, are
now, in general, profoundly silent on the head of occasional communion
among the different sections of the visible Church; and that, uninstructed
in the principles of Church-fellowship, and in the peculiarities of their
own profession, many of the people, of course, are found straggling about
as they please; every one doing that which is right in his own eyes; providing
always, however, that he carefully guard against giving offence to weak
brethren, who may not, as yet, be altogether emancipated from the prejudices
of an illiberal education. Were it to be a mean of checking this growing
piece of self-inconsistent popularity, it might also be here stated; that,
if current report be not widely aside from the truth, the practice is not
only privately approved of, but also publicly exemplified by some of her
office-bearers; notwithstanding their own solemn engagements as the official
guardians of the principles and morals of those under their charge to the
contrary! Yea, even some of her young men, far advanced in preparatory
studies for public service in the Church, are said to have {13} a deep
hand in the trespass!! Observing the result of this unprincipled levity
in the religious world, and considering the natural progress of human sentiment,
it is not difficult to foresee its final destination in the present case.
These things wont not to be so among professed witnesses for the principles
of the Covenanted Reformation in Britain and Ireland; at least among those
of the (Antiburgher) Secession and Reformed Presbyterian persuasions. It
is not, indeed, a small matter that warrants a division in the visible
Church of the Redeemer. His "undefiled is but one: she is the only
one of her mother;the choice one of her that bare her." [Song
6.9.] When unhappily, however, the Church is so corrupted that separation
becomes absolutely necessary, the reasons and motives of this painful step
should be kept constantly and very prominently before the eyes of all,
particularly of those who are constrained to "go forth unto Jesus without
the camp, bearing his reproach." [Heb. 13.13.]

In order to recall the attention of the present generation
of the Reformed Presbyterian Church to the principles and practice of their
fathers on this important subject, I beg leave to submit a few sentiments,
principally extracted from a book entitled, "Plain Reasons," &c.1

Extensively liberal as modern times are, certainly few
will maintain that ecclesiastical separation is justifiable on no account
whatever. Even the Ministers of the Revolution Church admit, that there
are six warrantable grounds of separation.2

I. Heresy in doctrine: that is, errors
contrary to, and destructive of the fundamentals of faith and religion.When
errors are taught and maintained that are inconsistent with salvation;
then there ought to be a separation. Thus the Jews denying Jesus of Nazareth
to be the Messiah; the Socinians denying the Godhead of Christ, &c.
(add Professors Campbell and Simpson) these and such like warrant separation,
because they are errors altogether inconsistent with salvation.

II. Idolatry in worship.When the worship we are
to join in is corrupted we are to separate from it: as in Popery; their
worshipping {14} of saints and angels, their bowing to images, and their
idolatrous mass. These things make communion with them simply unlawful;
as is clear from 1 Cor. 8.7; Rev. 18.4-6.

III. Sinful terms of communion warrant separation.
We are not to stay in that Church where we are necessitated to sin by joining
with it. This is done several ways:as, 1. When rites and ceremonies of
mens invention are urged, as necessary to the worship of God:2. When
a person is put to condemn any thing which he thinks lawful; or any point
of doctrine which he thinks true:3. When a person is required to approve
of the deed or practice of some other which he accounts sinful; or to affirm
that as a truth which he thinks is an error:4. When some engagement is
required for time to come which doth restrain from any duty called for.

IV. Usurpation or intrusion into the Ministry is
a sufficient ground of separation:such as, 1. An intruding into it without
either a call from the people or ordination by ministers:2. An intruding
into it merely upon the call of the people without ordination or potestative
mission:3. When a person has ordination, but takes the charge of a particular
flock wholly without and against their will; entering, it may be, merely
by the presentation of a Patron or collation of a Bishop:4. When a people
have their own faithful Ministers violently, and for their faithfulness,
thrust out, and others intruded into their place.

V. Intolerable persecution is a just ground of
separation. Our blessed Lord bids us, when thrust out of one city flee
into another. Under this head may be reckoned unjust and sinful excommunication.
Matt. 10.13, John 16.2.

VI. Withdrawing from ordinances is just, when offences
and scandals are so grievous and notour, as all access towards removing
them in a regular way is rendered impossible, in such a manner as the great
end of edification cannot be reached, &c.

These are admitted to be warrantable grounds of ecclesiastical
separation by the Revolution Church of Scotland. How far any or all of
them may be applicable to this or that section of the visible Church of
Christ in these lands, at present, is left with the reader to determine.
The reasons assigned by the Old Presbyterian Dissenters for dissenting
from the Revolution Church are the following:

I. Presbyterian Dissenters seem to have just
ground to dissent from this present Revolution Church; Because she was
made up, for most part, of such office-bearers as, by their disorderly
and divisive courses, had left the true Covenanted Principles of the Reformed
Church of Christ in Scotland, as by law established in 1649, and complied
with the heinous corruptions and evils of these times.

II. Presbyterian Dissenters make secession from, or decline
communion with this Revolution Church; Because she hath changed her {15}
Scriptural constitution and form of government, as by law established,
anno 1649, into the inclinations of the people and the Act of Parliament,
1592.

III. Presbyterian Dissenters seem to have just ground
to dissent from this Revolution Church; Because she is apparently Erastian
in her principles and practice, by ordinarily complying with Erastianism.

IV. Presbyterian Dissenters may have just ground of dissent
from this Revolution Church; Because she inclines to, and complies with
Prelacy in principle and practice.

V. Presbyterian Dissenters refuse communion with this
Revolution Church; Because she is tyrannical in her government, and has
often shown herself to be of a persecuting spirit.

VI. Presbyterian Dissenters may, or do see just ground
to dissent from this Revolution Church; Because she has gone into, and
practically approved of the Incorporating Union with the Prelatic constitution
of England.

VII. Presbyterian Dissenters cannot join with this Revolution
Church; Because she is of, and approves toleration principles.

VIII. Presbyterian Dissenters seem to have just ground
to refuse communion with this Revolution Church; Because she hath taken
the illimited oaths to the Government, put in place of the Covenants, National
and Solemn League.

IX. Presbyterian Dissenters decline communion with this
Revolution Church; Because she hath slighted, violated, and neglected our
Covenants, National and Solemn League; and makes not honorable mention
of them, maintains not their inviolable obligation, holds not forth the
breaches of them, nor endeavors the renovation of these Covenants.

X. Presbyterian Dissenters cannot join with this Revolution
Church; Because she is unfaithful in her doctrine; and the unsound are
so numerous that the erroneous escape just censure.

XI. Presbyterian Dissenters cannot join with this Revolution
Church; Because she is unsound, or is guilty of temporizing and men-pleasing
in her public worship.

XII. Presbyterian Dissenters cannot join with this Revolution
Church; Because she is negligent and partial in her discipline.

XIII. Presbyterian Dissenters cannot join with this Revolution
Church; Because she is unsound and restricted, unfaithful and defective
in her government.

XIV. Presbyterian Dissenters decline the communion of
this Revolution Church; Because she is unsound and sinful in the terms
of her communion.

XV. Presbyterian Dissenters dissent from the Revolution
Church; Because she is obstinate in her defection and refuseth to be reclaimed.
{16}

These are the Reasons condescended upon by the Old Presbyterian
Dissenters, why they cannot accede to the fellowship of the Revolution
Church of Scotland; every one of which they have substantiated by a mass
of irrefragable evidence. But as it is not pretended, that these are the
only reasons which can or may be advanced for declining to hold communion
with said Church; neither is it alleged, that every one of these, separately
taken, is a ground of withdrawment, so decidedly valid, as several of them
conjunctly may be.

The first edition of these Reasons, as already stated,
was published in the year 1731, and the second in 1787. Between these periods
a number of additional defections and encroachments occurred.These JOHN
HOWIE very judiciously introduced, in their proper
places, into the second edition. Perhaps, in a third edition of the work,
a number more might be introduced with no less propriety: exhibiting also,
Plain Reasons why Old Presbyterian Dissenters must stand aloof from many
other Bodies of Dissenters which had not come into existence when the first
edition was published. The spirit of the present age, however, would encourage
no such undertaking. Therefore, endeavoring to hold fast that whereto we
have already attained, the conclusions subjoined to the first edition,
by our worthy ancestors, shall close this Paper: viz.

1. Seeing this Church has received into her ministerial
communion, as above, such persons as Christ Ambassadors, who, (1.) Either
never had a commission from him in his orderly and appointed way, but assumed
it, or got it from them that had none to give; as the Prelatic Curates,
ordained by the Prelates, who run unsent, Jer. 23.21,22, so could not preach,
Rom. 10.15, being strangers, whom the sheep could not hear; John 10.5.
Or, (2.) Such as had wholly subjected their commission to the disposal
of strange lords; as did such Old Presbyters as conformed to Prelacy, and
others that submitted by the Act of Glasgow to their deposition, neglecting
to avouch plainly their ministerial exercise, preaching privately sometimes,
doing and suffering violence to be done to the law of their Master; condemned,
Zeph. 3.4. Or, (3.) Such as had changed the holding of their commission,
by taking a new grant from the usurper of Christs prerogatives, with such
instructions as were dishonorable to him, and destructive to the privileges
of his kingdom; such as the Indulged and their Brethren, the Connived at
and Tolerated Clergy, without any convincing evidences of repentance, or
just and faithful testimony against this leaven, which seems to have sadly
leavened the whole mass, few excepted: I say, the Church being compounded
of these different qualities and ingredients, the same solid arguments
that were employed against hearing, or joining with all or any of these
foresaid distinctions, do as forcibly militate against communion with this
Church. {17}

2. When a Church neglects to prosecute, perverts, or corrupts
her commission, either by preaching false doctrine, or formally binds up
her own hands by sinful oaths, from following and pursuing her undoubted
sworn unto duty, practically condemning the generation of the righteous,
perverting people from the right ways of the Lord, as once attained, maintained,
and practiced in this land; denying declining, and disowning duty; yea,
approving ways prejudicial to duty, leading into snares, defending and
pleading for defection, as is the case with reference to this Church, as
above instructed. Hence what is duty seems abundantly clear, from the known
records, viz. people must not follow "a multitude to do evil, nor hear
the instruction that causeth to err from the words of knowledge;" Exod.
23.2, Prov. 19.27; nor such leaders as cause the people to err; Isa. 9.16;
Ezek. 22.28.

Mr. DURHAM on the Revelation, page
55, says: "In matter of hearing, it is not so hard to discern who are to
be accounted to speak without Gods commission; because such have ordinarily
no warrantable call at, &c.or by palpable defection from the truth,
and commission given in that call, they have forefaulted [forfeited]
their commission, and so no more to be accounted ambassadors of Christ,
or watchmen of his flock, than a watchman of the city is to be accounted
an observer thereof, when he hath publicly made defection to the enemy,
and taken on with him."

3. When a Church actually causes divisions and offences,
contrary to the doctrines we have learned; by either maintaining or fostering
these causes of divisions and offences; or by casting fuel on that fire,
through reproaching and persecuting with keenness, such as are obliged
in point of duty and conscience to oppose the evil of their ways: or when
a Church does promote and abet a downright schism, and will not be persuaded
to let divisions fall by removing the causes thereof, though it may be
done without prejudice; yea, to the great advantage and honor of truth;
as seems to be the case with reference to this Church, on account of her
schism the Covenanted Reformation, together with her other increasing evils,
strenuously defended by the bulk of this Church. The Apostle Paul, Rom.
16.17,18, clearly shows what is called for duty in this case by two plain
precepts: The first is, that they should be marked, as a watchman marks
when descrying the motions of an enemy, &c. The second is, that such
should be avoided or declined. The like counsel is given; 2 Thes. 3.6,14;
1 Tim. 6.3-5; 2 Tim. 3.5; Titus 3.10; 2 John 10.

4. When a Church doth in judgment and practice so far
fall from truth, that her Ministers maintain, patronize, strengthen, and
harden one another, in a backsliding sinful course; and lay traps, gins,
and snares, to have the yoke of compliance more closely wreathed about
{18} the necks of her members; so that none doth, or can return from his
wickedness. I say, when the case is thus with a Church, she must not be
joined with; which was the horrible thing the Lord saw in the Prophets
of Jerusalem; Jer. 23.14. How applicable this, and that in Ezek. 13.10,18,19,
are to this Church, the judicious may judge. The words are: "Woe unto such
as sew pillows, &c.and make the heart of the righteous sad, whom the
Lord hath not made sad; and strengthen the hands of the wicked."

5. When such scandalous defections continue, and are carried
on in a Church, as necessarily infer a manifold offence in countenancing
them, we are by the Apostle, in the name of the Lord Jesus Christ, commanded
to withdraw from such disorderly walkers; 2 Tim. 3.6,14. It seems evident
from the preceding account, that the ministers of this Church do walk very
disorderly (for though the context shows, that the Apostle is speaking
of such as would not work with their hands, which yet by analogy holds
true of Ministers, who work not the work incumbent upon them) and contrary
to the ancient Acts, and ordinances of the Church of Scotland, which are
a part of the traditions we have received; therefore people ought to withdraw
from them, while they remain so disorderly, according to this solemn charge
given by the Apostle.

6. That kind of Church-government that may be most probable,
wherein men ought to unite, Mr. Durham in his Treatise on Scandal, page
341, printed, Edinburgh, 1680, thinks should have these characters: (1.)
"It must be a government that can extend unto, and reach all the body;
for one main end of government is union; Eph. 4.3,10,11, &c. and the
removing of offences, which make divisions; Matt. 18. And this union is
not to be in this or that particular part of the body, but in the whole;
1 Cor. 12. That there be no schism in the body, therefore, it must extend
to all, or be in a capacity to do so. (2.) It should be in a proportionable
fitness to remove the causes that breed divisions, (for there cannot be
union in a government which is not fitted for that) and therefore must
be able to purge corrupt teachers, and the leaven of corrupt doctrine out
of the whole Church, or any part thereof. (3.) It must be such a government,
as hath an unity among the whole Governors for this end, and so it must
answer to the unity of the body."

That this Church cannot pretend to such a comely government,
seems plain from the vast numbers of different sorts of corrupt teachers
(who instead of removing, do breed offences, and increase divisions) that
have been comprehended, and yet remain or lodge within her walls; and,
so far as I know, no suitable endeavors to have these corrupt teachers
and the leaven of corrupt doctrine purged out. I beg pardon for repeating
the common designations such get, and as some think deserve, from the accessory
hand they have had in such {19} offences and divisions, &c. such as
the temporizing Curates, Indulged, Tested, Tolerated, Jurants, Erastians,
Legalists, Arians, Socinians, Latitudinarians, &c. Whether the purging
out and cleansing of such, be a thing that they cannot do, or will not,
themselves best know; but it is not done. And while the matter continues
so, her government does no manner of way agree to the aforesaid characters
of government: and consequently union with a Church whose government is
disagreeable to the very essential and vital parts of government, must
be very uncomfortable, because sinful. It is judged, when a Church declines
the pure ways of Christ, the peoples bound duty is to stand and ask for
the old paths, &c. Jer. 6.16: or when a Church will not be persuaded
to walk in the good old way, nobody is called to walk with her, not being
agreed; Amos 3.3.: or when she is given to changes, none is to meddle with
her; Prov. 24.21. When a Church is impure in her administrations, lax in
principles, superficial in practice, and is in march towards Mystical Babylon,
none can be blamed for leaving her communion; seeing separation in such
a case is enjoined; 2 Cor. 6.17: or when she practices evil, and defends
the same; to abstain from such evils and the actors of them seems duty;
1 Thes. 5.22; or when a Church entangleth herself and others in thralldom,
bondage, and slavery; then it is duty to "stand fast in the liberty wherewith
Christ hath made us free;" Gal. 5.1. Or when she is temporary [changing
with the times], unsteadfast, and unstable, in the profession of her
faith, whirling about as state and interest move or blow; then it is duty
"to hold fast the profession of our faith without wavering;" Heb. 10.23.
Or when a Church turns neutral, indifferent, lukewarm, perfidious, treacherous,
careless, and cool in the cause of Christ, notwithstanding of Solemn Vows
and Engagements to the contrary;3
in that case duty is clear; namely, "to contend earnestly for the faith
once delivered unto the saints;" Judge 3; Rev. 3.11; Jer. 15.19.

AN OLD DISSENTER.

Footnotes:

1. The materials of this
book, as appears from the minutes of the General Meeting of the Old Presbyterian
Dissenters, were gathered in by the different Correspondents, and by them
ordered to be published in an embodied form. The Publication was retarded
from time to time till Mr. ANDREW CLARKSON,
a student, then in communion with these people, got it accomplished in
the year 1731. An enlarged edition of this valuable work was also published
by Mr. JOHN HOWIE, Lochgoin,
in the year 1787. Perhaps there is not extant a volume of the same size,
in which as much of Reformation principles is compendized; and on this
very account another edition of it is just now much needed.

2. In a publication entitled,
The Oath of Abjuration no Ground of Separation, pp. 8-10.

3. What can be more applicable
to modern times, in regard to both sin and duty? Ed. [1841.]